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In recent decades, scholars have vigorously revised Jacob Burckhardt's notion that the free, untrammeled, and essentially modern Western individual emerged in Renaissance Italy. Douglas Biow does not deny the strong cultural and historical constraints that placed limits on identity formation in the early modern period. Still, as he contends in this witty, reflective, and generously illustrated book, the category of the individual was important and highly complex for a variety of men in this particular time and place, for both those who belonged to the elite and those who aspired to be part of it. Biow explores the individual in light of early modern Italy's new patronage systems, educational programs, and work opportunities in the context of an increased investment in professionalization, the changing status of artisans and artists, and shifting attitudes about the ideology of work, fashion, and etiquette. He turns his attention to figures familiar (Benvenuto Cellini, Baldassare Castiglione, Niccolò Machiavelli, Jacopo Tintoretto, Giorgio Vasari) and somewhat less so (the surgeon-physician Leonardo Fioravanti, the metallurgist Vannoccio Biringuccio). One could excel as an individual, he demonstrates, by possessing an indefinable nescio quid, by acquiring, theorizing, and putting into practice a distinct body of professional knowledge, or by displaying the exclusively male adornment of impressively designed facial hair. Focusing on these and other matters, he reveals how we significantly impoverish our understanding of the past if we dismiss the notion of the individual from our narratives of the Italian and the broader European Renaissance.
Family was a central feature of social life in Italian cities. This wide-ranging volume explores patrimony in legal thought and how family property was inherited, managed and shared legally and its central role in Renaissance Italy.
Students of the Italian Renaissance who wish to go beyond the standard names and subjects will find in this text abundant information on the lives, customs, beliefs, and practices of those who lived during this exciting time period. The World of Renaissance Italy: A Daily Life Encyclopedia engages all of the Italian peninsula from the Black Death (1347–1352) to 1600. Unlike other encyclopedic works about the Renaissance era, this book deals exclusively with Italy, revealing the ways common Italian people lived and experienced the events and technological developments that marked the Renaissance era. The coverage specifically spotlights marginal or traditionally marginalized groups, including women, homosexuals, Jews, the elderly, and foreign communities in Italian cities. The entries in this two-volume set are organized into 10 sections of 25 alphabetically listed entries each. Among the broad sections are art, fashion, family and gender, food and drink, housing and community, politics, recreation and social customs, and war. The "See Also" sources for each article are listed by section for easy reference, a feature that students and researchers will greatly appreciate. The extensive collection of contemporary documents include selections from a diary, letters, a travel journal, a merchant's inventory, Inquisition testimony, a metallurgical handbook, and text by an artist that describes what the author feels constitutes great work. Each of the primary source documents accompanies a specific article and provides an added dimension and degree of insight to the material.
Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.
The rhetorical trope of irony is well-trod territory, with books and essays devoted to its use by a wide range of medieval and Renaissance writers, from the Beowulf-poet and Chaucer to Boccaccio and Shakespeare; however, the use of sarcasm, the "flesh tearing" form of irony, in the same literature has seldom been studied at length or in depth. Sarcasm is notoriously difficult to pick out in a written text, since it relies so much on tone of voice and context. This is the first book-length study of medieval and Renaissance sarcasm. Its fourteen essays treat instances in a range of genres, both sacred and secular, and of cultures from Anglo-Saxon to Arabic, where the combination of circumstance and word choice makes it absolutely clear that the speaker, whether a character or a narrator, is being sarcastic. Essays address, among other things, the clues writers give that sarcasm is at work, how it conforms to or deviates from contemporary rhetorical theories, what role it plays in building character or theme, and how sarcasm conforms to the Christian milieu of medieval Europe, and beyond to medieval Arabic literature. The collection thus illuminates a half-hidden but surprisingly common early literary technique for modern readers.
Essays illustrate the ways Renaissance Florentines expressed or shaped their identities as they interacted with their society.
This volume historicizes the study of life-writing and egodocuments, focusing on early modern European reflections on the self, self-fashioning, and identity. Life-writing and the study of egodocuments currently tend to be viewed as separate fields, yet the individual as a purposive social actor provides significant common ground and offers a vehicle, both theoretical and practical, for a profitable synthesis of the two in a historical context. Echoing scholars from a wide-range of disciplines who recognize the uncertainty of the nature of the self, these essays question the notion of the autonomous self and the attendant idea of continuous identity unfolding in a unified personality. Instead, they suggest that the early modern self was variable and unstable, and can only be grasped by exploring selves situated in specific historical and social/cultural contexts and revealed through the wide range of historical documents considered here. The three sections of the volume consider: first, the theoretical contexts of understanding egodocuments in early modern Europe; then, the practical ways egodocuments from the period may be used for writing life-histories today; and finally, a wider range of historical documents that might be added to what are usually seen as egodocuments.
This book explores the travels of Cristoforo Buondelmonti and Ciriaco d’Ancona to the Greek lands in the early fifteenth-century eastern Mediterranean. Drawing on post-colonial studies' frameworks, such as travel writing and imaginative geographies, this volume offers an innovative examination of colonial discursive and cultural practices within the Latin dominions in the Greek lands. It sheds light on their contributions to the conceptualisation of both the "Italian metropolitan" space and the "Greek" identity of the colonised. This volume investigates how Cristoforo’s and Ciriaco’s travel narratives utilised conceptual tools and representation systems of early humanism to support Latin political and economic interests in the eastern Mediterranean. It delves into the imaginative geographies of Venetian Crete, the islands of the archipelago, Constantinople, the Byzantine Despotate of the Morea, and portrayals of the Ottomans as constructed by the two travelers, offering insights into the interaction of Latin humanistic and colonial discourses and the agency of travellers in shaping the colonial space. The book will be of value to scholars, undergraduate and postgraduate students across various research fields, including Renaissance and postcolonial studies, travel literature, Latin dominions in the Aegean, Byzantine and Ottoman histories.
Hamlet's Moment identifies a turning point in the history of English drama and early modern political culture: the moment when the business of politics became a matter of dramatic representation. Drama turned from open, military conflict to diplomacy and court policy, from the public contestation of power to the technologies of government. Tragedies of state turned into tragedies of state servants, inviting the public to consider politics as a profession-to imagine what it meant to have a political career. By staging intelligence derived from diplomatic sources, and by inflecting the action and discourse of their plays with a Machiavellian style of political analysis, playwrights such as Shakespeare, Jonson, Chapman, and Marston transformed political knowledge into a more broadly useful type of cultural capital, something even people without political agency could deploy in conversation and use in claiming social distinction. In Hamlet's moment, the public stage created the political competence that enabled the rise of the modern public sphere.
Winner of the Helen and Howard Marraro Prize A Times Literary Supplement Book of the Year “Perhaps the greatest study ever written of Renaissance political thought.” —Jeffrey Collins, Times Literary Supplement “Magisterial...Hankins shows that the humanists’ obsession with character explains their surprising indifference to particular forms of government. If rulers lacked authentic virtue, they believed, it did not matter what institutions framed their power.” —Wall Street Journal “Puts the politics back into humanism in an extraordinarily deep and far-reaching way...For generations to come, all who write about the political thought of Italian humanism will have to refer to it; its influence will be...nothing less than transformative.” —Noel Malcolm, American Affairs “[A] masterpiece...It is only Hankins’s tireless exploration of forgotten documents...and extraordinary endeavors of editing, translation, and exposition that allow us to reconstruct—almost for the first time in 550 years—[the humanists’] three compelling arguments for why a strong moral character and habits of truth are vital for governing well. Yet they are as relevant to contemporary democracy in Britain, and in the United States, as to Machiavelli.” —Rory Stewart, Times Literary Supplement “The lessons for today are clear and profound.” —Robert D. Kaplan Convulsed by a civilizational crisis, the great thinkers of the Renaissance set out to reconceive the nature of society. Everywhere they saw problems. Corrupt and reckless tyrants sowing discord and ruling through fear; elites who prized wealth and status over the common good; religious leaders preoccupied with self-advancement while feuding armies waged endless wars. Their solution was at once simple and radical. “Men, not walls, make a city,” as Thucydides so memorably said. They would rebuild the fabric of society by transforming the moral character of its citizens. Soulcraft, they believed, was a precondition of successful statecraft. A landmark reappraisal of Renaissance political thought, Virtue Politics challenges the traditional narrative that looks to the Renaissance as the seedbed of modern republicanism and sees Machiavelli as its exemplary thinker. James Hankins reveals that what most concerned the humanists was not reforming institutions so much as shaping citizens. If character mattered more than laws, it would have to be nurtured through a new program of education they called the studia humanitatis: the precursor to our embattled humanities.